俱舍論頌疏論本 20.9

20.9

不生亦遍行者，未來五識相應貪、瞋若未斷不生，亦遍繫三世及一切自所緣事。謂所緣境或在未來、或流至現在、或謝過去，識雖未來，緣闕不生，由未斷故，性能繫彼三世境也。或有同時參差三世，如有眼識定緣青黃赤色三境而起，隨闕一境，識即不生，其所闕境或一未來、或一現在、或一過去，故說五識遍縛三世。言事遍者，謂不生五識種類無邊，於自所緣必能遍縛。

As for "those that do not arise are also omnipresent": if the attachment and anger associated with the future five consciousnesses are not yet severed and do not arise, they also ubiquitously bind the three time-periods and all phenomena that are their own cognitive objects. That is, their cognitive objects may be in the future, or have flowed into the present, or have passed away into the past; though the consciousness is in the future, it does not arise because conditions are deficient, yet because it is not severed, its nature is capable of binding those objects of the three time-periods. Or they may simultaneously encompass varied time-periods: as when an eye-consciousness definitely arises having the three objects of blue, yellow, and red colors as its object, if any one object is lacking, that consciousness does not arise; and the lacking object may be one future, or one present, or one past; therefore it is said that the five consciousnesses ubiquitously bind the three time-periods. Saying "omnipresent regarding phenomena" means that the non-arising five consciousnesses are of boundless varieties and are definitely able to bind their own cognitive objects ubiquitously.